Matius 2:4

2:4 After assembling all the chief priests and experts in the law, ¹  he asked them where the Christ ²  was to be born.

Matius 4:16

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ³ 

Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ⁴  went throughout all of Galilee, teaching in their synagogues, ⁵  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 5:15

5:15 People ⁶  do not light a lamp and put it under a basket ⁷  but on a lampstand, and it gives light to all in the house.

Matius 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matius 9:20

9:20 But ⁸  a woman who had been suffering from a hemorrhage ⁹  for twelve years came up behind him and touched the edge ¹⁰  of his cloak. ¹¹ 

Matius 9:28

9:28 When ¹²  he went into the house, the blind men came to him. Jesus ¹³  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹⁴  and villages, teaching in their synagogues, ¹⁵  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹⁶ 

Matius 13:8

13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty.

Matius 13:27

13:27 So the slaves ¹⁷  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matius 13:31

The Parable of the Mustard Seed

13:31 He gave ¹⁸  them another parable: ¹⁹  “The kingdom of heaven is like a mustard seed ²⁰  that a man took and sowed in his field.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ²¹  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 14:22-23

Walking on Water

14:22 Immediately Jesus ²²  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone.

Matius 15:22

15:22 A ²³  Canaanite woman from that area came ²⁴  and cried out, ²⁵  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 17:2

17:2 And he was transfigured before them. ²⁶  His ²⁷  face shone like the sun, and his clothes became white as light.

Matius 20:30

20:30 Two ²⁸  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ²⁹  “Have mercy ³⁰  on us, Lord, Son of David!” ³¹ 

Matius 21:12

Cleansing the Temple

21:12 Then ³²  Jesus entered the temple area ³³  and drove out all those who were selling and buying in the temple courts, ³⁴  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 23:5

23:5 They ³⁵  do all their deeds to be seen by people, for they make their phylacteries ³⁶  wide and their tassels ³⁷  long.

Matius 24:26

24:26 So then, if someone ³⁸  says to you, ‘Look, he is in the wilderness,’ ³⁹  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 25:10

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ⁴⁰  the door was shut.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ⁴¹  Unleavened Bread the disciples came to Jesus and said, ⁴²  “Where do you want us to prepare for you to eat the Passover?” ⁴³ 

Matius 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ⁴⁴  going in, he sat with the guards ⁴⁵  to see the outcome.

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁴⁶  of the Power ⁴⁷  and coming on the clouds of heaven.” ⁴⁸ 

Matius 26:71

26:71 When ⁴⁹  he went out to the gateway, another slave girl ⁵⁰  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Matius 27:6

27:6 The ⁵¹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:32

The Crucifixion

27:32 As ⁵²  they were going out, they found a man from Cyrene named Simon, whom they forced ⁵³  to carry his cross. ⁵⁴ 

Matius 27:51

27:51 Just then ⁵⁵  the temple curtain ⁵⁶  was torn in two, from top to bottom. The ⁵⁷  earth shook and the rocks were split apart.

[2:4]  ¹ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[4:16]  ³ sn A quotation from Isa 9:1.

[4:23]  ⁴ tn Grk “And he.”

[4:23]  ⁵ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[5:15]  ⁶ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ⁷ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[9:20]  ⁸ tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:20]  ⁹ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ¹⁰ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ¹¹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[9:28]  ¹² tn Here δέ (de) has not been translated.

[9:28]  ¹³ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:35]  ¹⁴ tn Or “cities.”

[9:35]  ¹⁵ sn See the note on synagogues in 4:23.

[9:35]  ¹⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[13:27]  ¹⁷ tn See the note on the word “slave” in 8:9.

[13:31]  ¹⁸ tn Grk “put before.”

[13:31]  ¹⁹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ²⁰ sn The mustard seed was noted for its tiny size.

[13:52]  ²¹ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[14:22]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:22]  ²³ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ²⁴ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ²⁵ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[17:2]  ²⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ²⁷ tn Here καί (kai) has not been translated.

[20:30]  ²⁸ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[20:30]  ²⁹ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ³⁰ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ³¹ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[21:12]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ³³ tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  ³⁴ tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[23:5]  ³⁵ tn Here δέ (de) has not been translated.

[23:5]  ³⁶ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ³⁷ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[24:26]  ³⁸ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ³⁹ tn Or “in the desert.”

[25:10]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[26:17]  ⁴¹ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ⁴² tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ⁴³ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:58]  ⁴⁴ tn Here καί (kai) has not been translated.

[26:58]  ⁴⁵ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[26:64]  ⁴⁶ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ⁴⁷ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ⁴⁸ sn An allusion to Dan 7:13 (see also Matt 24:30).

[26:71]  ⁴⁹ tn Here δέ (de) has not been translated.

[26:71]  ⁵⁰ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[27:6]  ⁵¹ tn Here δέ (de) has not been translated.

[27:32]  ⁵² tn Here δέ (de) has not been translated.

[27:32]  ⁵³ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁵⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:51]  ⁵⁵ tn Grk “And behold.”

[27:51]  ⁵⁶ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ⁵⁷ tn Here καί (kai) has not been translated.